John H. Choi, «The Doctrine of the Golden Mean in Qoh 7,15-18: A Universal Human Pursuit», Vol. 83 (2002) 358-374

Two issues surrounding the doctrine of the golden mean in Qoh 7,15-18 are addressed. First, a review and critique of previous research demonstrates that the passage indeed supports the golden mean, and does not present a theological problem to the reader. Secondly, the view that the golden mean is a Hellenistic product is challenged by considering: (1) the dating and (2) nature of cultural exchange between Greece and the Near East; (3) linguistic data indicating an early date of composition for Qoheleth; and (4) the presence of Near Eastern and Eastern ideas of the golden mean. These four factors demonstrate that the golden mean in Qoheleth likely is not of Greek origin from the time of Alexander the Great, but is likely a universal phenomenon.

on these two criteria, "[one] must consider what [one is] most inclined to" and "and drag [oneself] away to the contrary extreme"³⁶. According to Aristotle, then, some extreme actions are quite appropriate on some occasions, for some people, while the opposite extreme may be appropriate on other occasions, for other people³⁷. At no point, though, does the Aristotelian mean call for lukewarm or "average" action. Both Aristotle and Qoheleth, then, focus not on actions that strike the middle road, but appropriate actions.

        In addition to Aristotle, there are other presentations of the golden mean in Greek thought. The Delphic mean states "nothing in excess"³⁸, while the Pseudo-Phokylida (ca. 540 BCE) states "In thy religion, keep the mean, due measure is best"³⁹. Theognis the Megarian (ca. 520 BCE) also places much emphasis on the idea of moderation. The primary themes of his works are well articulated by the often occurring terms "order", "equal", "middle", "measure" and "nothing excessively"⁴⁰. Theognis applies the golden mean to politics, as he advises "Be not over vexed at the citizens in confusion, Kyrnos, but keep to the middle way as I do" and also counsels "Calmly keep to the middle way with your feet, as I do"⁴¹. He also applies the principle of the golden mean in social behavior, as he states "There are two lots of drinking for wretched mortals...Between these, I will choose the mean, nor will you persuade me either not to drink or to drink too little"⁴². The parallels between Theognis and Qoheleth also extend into the social atmosphere that led to their literary activity. Just as Qoheleth sought to provide an accounting for the unexpected nature